Texts
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This interface allows you to look for texts in the DHARMA collection. The search form below can be used for filtering results. Matching is case-insensitive, does not take diacritics into account, and looks for substrings instead of terms. For instance, the query edit matches "edition" or "meditation". To look for a phrase, surround it with double quotes, as in "old javanese". Searching for strings that contain less than three characters is not possible.
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Documents 1001–1050 of 3534 matching.
Emmanuel Francis.
Summary: This inscription is dated during the reign of Vīrapratāpa-Devarāya-mahārāja (of Vijayanagara) and in the Viśvāvasu year, which was current after the expiration of the Śaka year 1347. It refers to a question of the sacred law (dharma) of the Brāhmaṇas, which was settled by the Brāhmaṇas of the kingdom of Paḍaivīḍu, among whom Karṇāṭa, Tamiṛ, Telugu and Lāṭa Brāhmaṇas are mentioned. Their representatives signed an agreement to the effect, that henceforth marriages among their families had only to be concluded by kanyādāna, i.e., that the father had to give his daughter to the bridegroom gratuitously. Both the father who accepted money, and the bridegroom who paid money for the bride, should be subject to punishment by the king and to excommunication from their caste. This practice was evidently adopted on the authority of the canonical works on sacred law, which condemn in strong terms the payment of money for the bride, and use the term āsura-vivāha for a marriage thus concluded. The four forms of marriage permitted to Brāhmaṇas are mere varieties of the marriage by kanyādāna.
To the end of the inscription a large number of signatures of Brāhmaṇas are attached. This part of the original is obliterated to such an extent that a satisfactory transcript cannot be given. In some cases, the places where the single Brāhmaṇas came from, are registered. As the identification of these localities might be useful for fixing the extent of the kingdom of Paḍaivīḍu, I subjoin those which may be read with certainty: Kaḷañjiyam, Kamalapādam, Marudam, Maṅgalam, Araiyapāḍi, Kaṇṇamaṅgalam,1 A[ga]tterippaṭṭu, Enādapāḍi. Two other inscriptions mention Guḍiyātam2 and Vallam3 as belonging to the kingdom of Paḍavīḍu4 or Paḍaveḍu.5 The kingdom of Paḍaivīḍu (Paḍaivīṭṭu rājyam) was called after the town of Paḍaivīḍu, now Paḍaveḍu in the Polūr Tālluqa of the North Arcot District.6 According to two Vijayanagara inscriptions, it formed a district of Toṇḍai-maṇḍalam.7 The name Paḍaivīḍu means “an encampment” and seems to owe its origin to a temporary camp of some king, around which a city arose in course of time.8
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0056.
Emmanuel Francis.
Summary: This inscription records that in the Saumya year, which was current after the expiration of Śaka 1471, the pavement of the outer courtyard of the Viriñchipuram Temple was laid by Bommu-nāyaka, who is evidently the same person as Śiṉṉa-Bommu-nāyaka or Bomma-nṛipati of Velūr.1 On this occasion, the other inscribed stones which are noticed in part III, must have found their way into the floor of the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0057.
Emmanuel Francis.
Summary: This inscription is dated during the reign of Veṅkaṭapati-deva-mahārāyar1 and in the Nandana year, which was current after the expiration of the Śaka year 1514. It records that Periya-Eṟama-nāyaka of Puṉṉāṟṟūr granted a house (maṉai) and some land for a maṭha to Ānanda-Namaśivāya-paṇḍāram. The grant was made at the Mārgasahāyeśvara Temple of Tiru-Viriñchapuram (Viriñchipuram).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0058.
Emmanuel Francis.
Summary: This inscription is dated in the twenty-second year of Tribhuvanachakravartin Rājarāja-deva and in the Śaka year 1160. It records the gift of the village of Kumāramaṅgalam, which was situated east of Koṟṟa-maṅgalam, north-west of Aimbūṇḍi— which lay to the north of Poygai, alias Rājendra-Choḷa-nallūr—and south of the Pālaṟu. Aimbūṇḍi is the old name of the modern village of Ammuṇḍi; it occurs also in an Ammuṇḍi inscription, which will be noticed in Part III (No. 131). The Pālāṟu is the well-known Pālār, the chief river of the North Arcot District.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0059.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0005.
Emmanuel Francis.
Summary: Of this inscription only the date remains, which is the same as in No. 59.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0060.
Emmanuel Francis.
Summary: This inscription is dated in the twenty-fourth year of Tribhuvanachakravartin Rājarājadeva, and in the Śaka year 1161. It records the gift of the village of Puttūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0061.
Emmanuel Francis.
Summary: This inscription is a duplicate of No. 61. At the end some words are lost.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0062.
Emmanuel Francis.
Summary: This short inscription refers to the gift of the village of Puttūr, which is also recorded in the two preceding inscriptions.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0063.
Emmanuel Francis.
Summary: This inscription is dated in the 28th year of Rājarāja-deva, which was current after the expiration of the Śaka year 1165. It records the gift of the village of Attiyūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0064.
Emmanuel Francis.
Summary: This inscription records, that a number of people agreed to found a temple, called Okkaniṉṟa-nāyaṉār, and granted to it three velis1 of land belonging to Tiru-Viruñchapuram, i.e., Viriñchipuram, and a tirumaḍaiviḷāgam.2 Okkaniṉṟa-nāyaṉār was evidently the name of the Vakkaṇāpuram Temple, and may be connected with the modern name of the village. A shrine of Chaṇḍeśvara-nāyaṉār,3 the god, who is supposed to preside over the temple treasury, seems to have been attached to the temple.
Further, some land was granted to Vaṛittuṇai-nāyaṉār, “the lord who is a companion on the road.” This is the Tamil equivalent of Mārgasahāyeśvara, the name of the Viriñchipuram Temple, which occurs in No. 58.
The whole grant was entrusted to a certain Kambavāṇa-bhaṭṭa, whose name also appears among the signatures, which are attached to this document. Among these there are some curious denominations, which show that the villagers were fond of bearing royal names. Thus we find Vīra-Śoṛa-Brahmā-rāyaṉ, Mīṉavarāyaṉ,4 Devarāyaṉ, Nandivarman, Muvendirayaṉ,5 and Chedirāyaṉ. One of the witnesses signs half in Tamil, half in Sanskrit;6 another was called after Śiṟṟambalam7 and a third hailed from Periya-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0065.
Emmanuel Francis.
Summary: This inscription is dated in the 21st year of Ko-Rāja-Rājakesarivarman, alias Rājarāja-deva, and again (in words) in the twenty-first year of Śoṛaṉ Arumoṛi, the lord of the river Poṉṉi, i.e., of the Kāverī. The greater part of the historical portion of this inscription is identical with that of the two Māmallapuram inscriptions Nos. 40 and 41. Iraṭṭa-pāḍi is, however, omitted from the list of the countries conquered by the king.1 Consequently Rājarāja-deva must have taken possession of Iraṭṭapāḍi between his twenty-first and his twenty-fifth years, the dates of Nos. 66 and 40 respectively.
The inscription records that a certain Guṇavīramāmunivaṉ built a sluice, which he called after a Jaina teacher, whose name was Gaṇiśekhara-Maru-Poṟchūriyaṉ.2 The Tirumalai Rock is mentioned under the name Vaigai-malai, “the mountain of Vaigai.” In Nos. 69 and 70, it is called Vaigai-Tirumalai, “the holy mountain of Vaigai.” The name Vaigai seems to be connected with Vaigavūr, the name of the village at the base of the rock, which occurs in Nos. 67 and 68.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0066.
Emmanuel Francis.
Summary: This inscription is dated in the 12th year of Ko-Parakesarivarman, alias Uḍaiyār Rājendra-Choḷa-deva. It opens with a long list of the countries which the king had conquered. Among these we find “the seven and a half lakshas (of revenue) of Iraṭṭapāḍi,” which Rājendra-Choḷa took from Jayasiṁha. This conquest must have taken place between his 7th and 10th years, as another of Rājendra-Choḷa’s inscriptions, which is dated in his 7th year,1 does not mention it, while it occurs in some unpublished Tanjore inscriptions of the 10th year.2 The Jayasiṁha of the present inscription can be no other than the Western Chālukya king Jayasiṁha III. (about Śaka 940 to about 964), who, according to the Miraj grant, “warred against the Chola,”3 and who, in another inscription, is called “the lion to the elephant Rājendra-Choḷa.”4 Consequently, “the seven and a half lakshas. of Iraṭṭapāḍi” have to be taken as a designation of the Chalukyan empire,5 which, in two Eastern Chalukya grants, is called “the Dekhan which yields seven and a half lakshas.”6 As both Rājendra-Choḷa and Jayasiṁha III. boast of having conquered the other, it must be assumed that either the success was on both sides alternately, or that neither of the two obtained a lasting advantage. If, in order to identify Rājendra-Choḷa, the enemy of Jayasiṁha III., we turn to the table of the Eastern Chalukya Dynasty, which is found on page 32, above, we find that he cannot be that Rājendra-Choḍa, who reigned from Śaka 985 to 1034. Undoubtedly, the enemy of Jayasiṁha III. was that Rājendra-Choḍa of the Sūryavaṁśa, whose daughter Ammaṅga-devī was married to the Eastern Chalukya king Rājarāja I.7 (Śaka 944 to 985). He is further identical with that Rājendra-Choḍa, who was the son of Rājarāja of the Sūryavaṁśa, and whose younger sister Kūndavā was married to the Eastern Chalukya king Vimalāditya8 (Śaka 937 (?) to 944). From certain Tanjore inscriptions it can be safely concluded, that he was the successor of his father Rājarāja-deva, whose time I have tried to fix in the introduction of No. 40, above. Rājendra-Choḷa’s name occurs also on the seal of the large Leyden grant, and he is in all probability identical with the Madhurāntaka, i.e., “the destroyer of Madura,” who issued that grant after the death of his father Rājarāja.9
Among the other countries, which Rājendra-Choḷa is said to have conquered, the two first in the list are Iḍaituṟai-nāḍu, i.e., the country of Eḍatore, the head-quarters of a tālluqa in the Maisūr District, and Vaṉavāśi, i.e., Banawāsi in the North Kanara District of the Bombay Presidency. With Koḷḷippākkai compare Kollipāke, which, according to Mr. Fleet,10 was one of the capitals of the Western Chālukya king Jayasiṁha III. Īṛam or Īṛa-maṇḍalam is Ceylon. “The king of the South” (Teṉṉavaṉ) is the Pāṇḍya king. Of him the inscription says, that he had formerly given the crown of Sundara to the king of Ceylon, from whom Rājendra-Choḷa took that crown of Sundara. The name Sundara occurs in the traditional lists of Pāṇḍya kings.11 In the present inscription, the term “the crown of Sundara” seems to be used in the sense of “the crown of the Pāṇḍya king,” and the composer of the historical part of the inscription seems to have known Sundara as a former famous member of the Pāṇḍya dynasty. But no conclusions as to the date of Sundara can be drawn from this mention of his name. The names of the Pāṇḍya king, who was conquered by the king of Ceylon, and of the king of Ceylon, who was conquered by Rājendra-Choḷa, are not mentioned. The inscription further records that Rājendra-Choḷa vanquished the Keraḷa, i.e., the king of Malabar. With Śakkara-koṭṭam, whose king Vikrama-Vīra was defeated by Rājendra-Choḷa, compare Chakrakoṭa, whose lord was conquered by the Western Chālukya king Vikramāditya VI.,12 and Chakragoṭṭa, which was taken by the Hoysaḷa king Vishṇuvardhana.13 Madura-maṇḍalam is the Pāṇḍya country, the capital of which was Madura. Oḍḍavishaya, the country of the Oḍḍas or Oḍras14 and the U-cha of Hiuen-Tsiang,15 is the modern Orissa. Kośalai-nāḍu is Southern Kosala, the Kiao-sa-lo of Hiuen-Tsiang,16 which, according to General Cunningham, corresponds to the upper valley of the Mahānadī and its tributaries.17 Takkaṇalāḍam and Uttiralāḍam are Northern and Southern Lāṭa (Gujarāt). The former was taken from a certain Raṇaśūra. Further, Rājendra-Choḷa asserts that he conquered Vaṅgāḷa-deśa, i.e., Bengal, from a certain Govindachandra and extended his operations as far as the Gaṅgā. The remaining names of countries and kings I have been unable to identify.
The inscription mentions Tirumalai, i.e., “the holy mountain,” and records a gift to the temple on its top, which was called Kundavai-Jinālaya, i.e., the Jina temple of Kundavai. According to an Eastern Chalukya grant18 (and an unpublished Chidambaram inscription19), Kūndavā (or Kundavai) was the name of the daughter of Rājarāja of the Sūryavaṁśa, the younger sister of Rājendra-Choḷa, and the queen of the Eastern Chalukya king Vimalāditya. The Tanjore inscriptions mention another, still earlier Kundavai, who was the daughter of the Choḷa king Parāntaka II., the elder sister of the Choḷa king Rājarāja-deva, and the queen of the Pallava king Vandyadeva.20 It seems very probable that it was one of these two queens, viz., either the younger sister or the aunt of the then reigning sovereign Rājendra-Choḷa, who founded the temple on the top of the Tirumalai Rock and called it after herself. As Tirumalai is much closer to the Pallava country, than to the country of the Eastern Chalukyas, we shall scarcely be wrong in attributing the foundation of the temple rather to the king’s aunt, who was a Pallava queen, than to his younger sister, who was married to an Eastern Chalukya king.
According to this and the next inscription, the village at the foot of the Tirumalai Hill bore the name of Vaigavūr and belonged to Mugai-nāḍu, a division of Paṅgaḷanāḍu, which formed part of Jayaṅkoṇḍa-Choḷa-maṇḍalam.
With the text of the subjoined inscription, I have compared four other inscriptions of Rājendra-Choḷa, viz., 1. the inscription No. 68, which is likewise dated in the 12th year; 2. an undated inscription of the Kailāsanātha Temple at Uttaramallūr in the Chingleput District, an impression of which I owe to the kindness of Mr. R.Sewell; 3. an inscription of the Bṛihadīśvara Temple at Tanjore (15th year); and 4. an inscription of the Chidambaram Temple (24th year).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0067.
Emmanuel Francis.
Summary: Like the preceding inscription, this one is dated in the 12th year of Ko-Parakesarivarman, alias Uḍaiyār Rājendra-Choḷa-deva. It records the gift of a lamp to the god of the Tirumalai Temple, who seems to have been called Ārambhanandin, and allots money for the maintenance of this lamp and of another lamp, which had been given by “Śiṇṇavai, the queen of the Pallava king.” Like Kundavai, the queen of the Pallava king Vandyadeva,1 this was probably a Choḷa princess, who was married to a Pallava king.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0068.
Emmanuel Francis.
Summary: This inscription is dated in the tenth year of Ko-Māṟavarman1 Tribhuvanachakravartin Vīra-Pāṇḍya-deva and records the building of a sluice at Vaigai-Tirumalai.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0069.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0006.
Emmanuel Francis.
Summary: This inscription is dated in the 12th year of Rājanārāyaṇa Śambuvarāja1 and records the setting up of a Jaina image on Vaigai-Tirumalai, i.e., on the holy mountain of Vaigai.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0070.
Emmanuel Francis.
Summary: On the north base of the central shrine of the Viṭṭhalasvāmin temple.
Achyutarāya. 1533 A.D.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0010.
Emmanuel Francis.
Summary: On the western base of the central shrine of the Viṭṭhalasvāmin temple.
Achyutarāya. 1534 A.D.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0011.
Emmanuel Francis.
Summary: On the south wall of the central shrine in the Maṅgaḷapurīśvara temple.
Sundarapāṇḍya. Year: 13+1.
The details of date given, viz., Vṛiśchika śu 10, Saturday, śōti (svāti) are irregular. Palaeographically this inscription may be assigned to the 13th century.
It records the gift of ten vēlis of wet (nañjai) lands in the village of Tyāgavalli in the Tyāgavalli-ppaṟṟu alias Āṇḍāgaḷūr-ppaṟṟu in the eastern division of Mēṟkā-nāḍu in the Rājādhirāja-vaḷanāḍu by the king for offerings on the occasion of Sundarapāṇḍiyaṉ sandhi instituted after his name besides other services including festivals and repairs The land which is stated to have been formerly a taxable tirunāmattukkāṇi was made free of a number of taxes and levies mentioned in the inscription. Neṭṭūruḍaiyāṉ Iḷaiyāḻvāṉ Kāliṅgarāyaṉ figures as one of the signatories of the document.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0127.
Emmanuel Francis.
Summary: On the north wall of the central shine in the Maṅgaḷapurīśvara temple.
Vikramapāṇḍya. Year 7: 1289-90 A.D.
This inscription commences with the praśasti Samasta Bhavanēkavīra, etc., ofVikramapāṇḍya. The details of date given, viz., Vriśchika, śu. 13, Friday, Uttiram are irregular.
It registers the gift of 30 mā of tax-free land in Veṭchikkāḍu alias Ambalakkūttaviḷāgam lying to the east of Veḷḷāṟu in the Tyāgavalli-ppaṟṟu to the sthānattār of the temple of Tiruchchōpuram Uḍaiyār in Tyāgavalli in the eastern division of Vēśālippāḍi in Rājarāja-vaḻanāḍu by the king (?) for worship and repairs. It mentions a number of taxes and levies.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0128.
Emmanuel Francis.
Summary: On the east base of the central shrine in the Maṅgaḷapurīśvara temple. Rājarājadēva. Year lost.
The regnal year in this inscription is lost. The available details of date, saptami, Thursday, Svāti, are insufficient to calculate the equivalent.
It records the sale of land to the god at Tiruchchōpuram as tirunāmattukkāṇi by the mahāsabhā of Tyāgavalli-chaturvēdimaṅgalam in Mēlkānāḍu. Among the boundaries of the land is mentioned the name of a watercourse, pālpāñja peruṅgaḻi.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0129.
Emmanuel Francis.
Summary: On the north base of the central shrine of the Viṭṭhalasvāmin temple.
Sadāśivarāya. 1563 A.D.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0012.
Emmanuel Francis.
Summary: On the north base of the central shrine in the Maṅgaḷapurīśvara temple.
Jaṭāvarmaṉ Vikramapāṇḍya. Year 3: 1403 A.D.
The details of date given, viz., Vṛiśchika, śu 5, Sunday, Tiruvōṇam, correspond to
1403 A.D., November 18, Sunday.
This record registers a grant of land as tirunāmattukkāṇi along with specified taxes to god Tiruchchōpuram-uḍaiya nāyaṉār at Tyāgavalli in Mēṟkāl-nāḍu, a subdivision of Virudarājabhayaṅkara-vaḷanāḍu towards the expenses of providing worship, offerings and unguents in the temple.
Among the boundaries of the land is mentioned Avaṉivichchādiraṉ (vidyādharaṉ) tōppu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0130.
Emmanuel Francis.
Summary: On stray stones on the roof of the maṇḍapa in front of the central shrine in the Maṅgaḷapurīśvara temple.
Jaṭāvarmaṉ Sundarapāṇḍya.
The date portion in this inscription is lost. Palaeographically it may be assigned to the 13th century A.D.
This record registers a gift of land to a temple for the expenses of worship and offerings on the new moon and full moon days (uvāppaḍi) by Sāriputra Paṇḍitaṉ Mention is also made of the Saṅgattār of the place.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0131.
Emmanuel Francis.
Summary: On both sides of the entrance into the first prākāra of the Maṅgaḷapurīśvara temple.
Palaeographically this record may be assigned to the 16th century A.D. It is in verse and praises the Toṇḍaikāvalaṉ. The Pāṇḍya and the Chōḷa are stated to have been begging for their country and crown respectively.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0132.
Emmanuel Francis.
Summary: On both sides of the entrance into the first prākāra of the Maṅgaḷapurīśvara temple.
This record also may be assigned to the same period as No. 132 above, with which it is closely connected.
It states that the Chōḷa king was crowned by the queen of Toṇḍaimāṉ. It also registers a gift of 12 mā of land in Toṇḍaimāṉ-nallūr for worship and various festivals.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0133.
Emmanuel Francis.
Summary: On the south wall of the central shrine in the Śivāṅkurēśvara temple.
Kāḍavarkōṉ.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0134.
Emmanuel Francis.
Summary: On the west and south walls of the central shrine in the Śivāṅkurēśvara temple.
Kulōttuṅgachōḷa III. Year 15: 1194 A.D.
This inscription commences with the praśasti Puyalvāyttu etc., of Kulōttuṅga III. The uḷvari is dated in the 271st day of the 15th year of the king. It also mentions that some assessments were made respectively in the 29th and 32nd regual years of Rājēndra I and Rājādhirāja I (Vijaiyarājēndra, who died seated on an elephant).
It records the gift of 50 vēli of land in Kaṇḍigaimēlūr, a hamlet of Jayaṅgoṇḍachaturvēdimaṅgalam, a brahmadēya of Mēṟkā-nāḍu in Rājarāja-valanāḍu in Virudarājabhayaṅkara-vaḷanāḍu, as a tax-free dēvadāṉa to the god at the temple of Tiruttiṉainagar. However two kinds of lands in it, wet and garden lands (nīrnilattōpādi-nilam and kollainilattōpādi-nilam) were to pay a levy (iṟaikaṭṭu) respectively at the rate of 35 and 15 kalams per vēli according to the demands of the variyilār and varikkūṟu śeyvār in the uḷvari.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0135.
Emmanuel Francis.
Summary: On the west and south walls of the central shrine in the Śivāṅkurēśvara temple.
Kōṉēriṉmaikoṇḍāṉ. Year 3.
This record is dated in the 98th day of the 3rd year.
It registers the gift of 50 vēli of land similar to No. (136) above, in Pūvālasundaranallūr (renamed as Kulōttuṅgachōḷanallūr), a hamlet of Tiruttiṉainagar in Jayaṅgoṇḍaśōḻa-chaturvēdimaṅgalam in Mēṟkā-nāḍu in Virudarājabhayaṅkara-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0136.
Emmanuel Francis.
Summary: On the north wall of the central shrine in the Śivāṅkurēśvara temple.
Kōpperuñjiṅga. Year 9.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0137.
Emmanuel Francis.
Summary: On the south base of the central shrine in the Śivāṅkurēśvara temple.
Kulōttuṅga III. Year 21: 1198-99 A.D.
The epithet, “Maduraiyum Īḻamum Pāṇḍiyaṉ muḍittalaiyuṅgoṇḍaruḷiya” of Kulōttuṅga III is given in this inscription.
It records the gift of land as tirunundāviḷakkuppuṟam (land granted for burning a perpetual lamp) to the god at Tiruttiṉainagar in Jayaṅgoṇḍachōḷa-chaturvēdimaṅgalam in Rājarāja-vaḷanāḍu by Kuḍandai Uḍaiyāṉ Tiṉaiyaṉ Nāyaṉ of Pāñchavaṉmādēvipuram.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0138.
Emmanuel Francis.
Summary: On the north base of the central shrine in the Śivāṅkurēśvara temple.
Kōpperuñjiṅga. Year 22.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0139.
Emmanuel Francis.
Summary: On the south base of the maṇḍapa in front of the central shrine of the Viṭṭhalas a vāmin temple.
Sadāśivarāya. 1545 A.D.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0013.
Emmanuel Francis.
Summary: On the south wall of the maṇḍapa in front of the central shrine in the Śivāṅkureśvara temple.
This incomplete record engraved in Grantha characters gives a number of birudas including Ayyaṅgamalaparāyara Gaṇḍagaṇḍagopāla-śirah-kantu[for ndu]ka-krīḍāvinoda Pāṇḍya-sthāpanāchārya, apparently of a Hoysala king. Palaographically it may be assigned to the 13-14th century A.D.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0140.
Emmanuel Francis.
Summary: On the south wall of the maṇḍapa in front of the central shrine in the Śivāṅkurēśvara temple.
Māṟavarmaṉ Vīrapāṇḍya. Year 9.
The details of date given are Paṅguṉi 24 in the 9th year. Palaeographically this record may be assigned to the 13th century A.D.
It records the assignment of tolls on a number of articles to god Tiruttiṉainagar. ḍaiyār of Jayaṅgoṇḍaśōḻa-chaturvēdimaṅgalam, by the sabhā and nāṭṭār of Āṇḍāgaḷūr-paṟṟu towards the worship and other offerings and procession during the festival to be celebrated in the month of Vaikāśi, terminating on the Vaiśākha day, the day of tīrtham on the seashore and for the oil for the lamp, flowers and other worship and offerings during the twelve days of another festival beginning with Tirunāvukkaraśu-tirunāḷ and terminating on Nāchchiyār-tirunāḷ, for the health of the king (for the recovery of the king ?). The rates of tolls are laid down in the inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0141.
Emmanuel Francis.
Summary: On the east wall of the maṇḍapa in front of the central shrine in the Śivāṅkurēśvara temple.
Māṟavarmaṉ Vīrapāṇḍya. Year 9.
This inscription also seems to belong to the same king in whose reign No. 141 is dated.
It records the śiṟumuṟi (agreement) entered into between the authorities of the temple of Tiruttiṉainagar-uḍaiyār and apparently the local bodies (kaṇkāṇikaraṇattār), regarding the re-assignment of the magaṇmai, previously collected at the toll gates and 20 mā of land formerly given (see No. 144, below) by Tāmandai-tTeṉṉavarāyaṉ of Peruṅgaṉūr, to the west of the madiḷ in Tāṉṟūr in Pañchavaṉ-mādēvipura-paṟṟu, for the daily food offerings from Chittirai of the 9th year and for the festival for the god in the month of Vaikāśi.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0142.
Emmanuel Francis.
Summary: On the east wall of the central shrine in the Śivāṅkurēśvara temple.
[Jaṭāvarmaṉ] Sundarapāṇḍya I. Year 13+3: 1265 A.D.
This inscription mentions the title Kōdaṇḍarāman of the king, after which the sandhi was named. The details of the date given, viz., 13 + 3rd, year, Mēsha, śu. 9. Pūśam regularly correspond to 1265 A.D., March 27; ·28; ·03. It also mentions the 276th day of the same regnal year at the end. Neṭṭūruḍaiyāṉ Iḷaiyāḻvān Kāliṅgarāyaṉ figures as the signatory of the inscription.
It records a grant by the king of 50 vēli of land in Pūvā[ni]lai Sundaraśōḻanallūr, a hamlet in the Mēṟkā-nāḍu free of taxes such as kaḍamai, kuḍimai, poṉvari, antarāyam, kāṇikkai, kāttigaippachchai, kīṟṟuvari, sanduvigrahappēṟu vāśaḻviniyōgam, ōlai-ēḍu paḍi(?), kūṟṟilakkai, kaḍaikkūṭṭilakkai, pāśippāṭṭam, ērivari, iṉavari, iḍaivari, oḷukkunīrppāṭṭam, vīśuvalaippāṭṭam, ariśikāṇam, āyavargam, taṟi-iṟai, taṭṭārppāṭṭam, śekkāyam, magaṇmai, ilāñchiṉai, āṉaichchālai, kudiraippandi, āṇḍu-eḻuttu-ttēvai, paḻattēvai, veṭṭi, nilaiyāḷ, tachchuttāḻvu, āḷ-amañji and nāṭṭuviṉiyōgam for Kōdaṇḍarāmaṉ sandhi named after himself, festivals and repairs in the temple of god Tiruttiṉainagaruḍaiyār in Jayaṇgoṇḍaśōḻa-chchaṅturvēdimaṅgalam in Mēṟkā-nāḍu in Vaḍakarai Virudarājabhayaṅkara-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0143.
Emmanuel Francis.
Summary: On the east wall of the maṇḍapa in front of the central shrine in the Śivāṅkurēśvara temple.
Vikramapāṇḍya. Year 4: 1253 A.D.
The details of date given, viz., Kumbha, śu. 3, Sunday, Uttiram will correspond to A.D. 1253, February 2, Sunday, ·71, ·76, if the nakshatra Uttiram is taken as a mistake for Uttirāḍam.
This inscription registers the gift of 20 mā of land by Tāmandai Vēḷān Tiruvaṇṇāmalai Uḍaiyāṉ Teṉṉavarāyaṉ of Peruṅganūr in Pañchavaṉmādēvipuram, in Kuvaḷaiya-nāḍu in Rājarāja-vaḷanāḍu to the kaṇkāṇikaraṇattār of the temple of Tiruttiṉainagaruḍaiyār as tirunāmattukkāṇi (See No. 122 above).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0144.
Emmanuel Francis.
Summary: On the south base of the maṇḍapa in front of the central shrine in the Śivāṅkurēśvara temple.
Kṛishṇadēvarāya. Ś. 1439, Īsvara: 1517-18 A.D.
This inscription gives an account of the eastern campaign of the king and inter alias mentions the capture of Tirumalai Rāhuttarāya.
It records that while he was halting at Bhējawāḍai, on the banks of the river Kṛishṇavēṇī, he remitted jōḍi, and araśupēṟu as sarvamānya in favour of a number of Śiva and Vishṇu temples in the Chōḷa country.
It may be mentioned that copies of the inscription were engraved in different temples in the Chōḷa country.1
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0145.
Emmanuel Francis.
Summary: On the door post of the gōpura of the first prākāra of the Śivāṅkurēśvara temple.
The contents of this record are the same as in No. 132 above.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0146.
Emmanuel Francis.
Summary: On the south wall of the Vighnēśvara shrine in the Śivāṅkurēśvara temple.
Jaṭāvarmaṉ Sundarapāṇḍya I. Year 14: 1264-65 A.D.
This inscription commences with the praśasti, Samasta jagadādhāra etc., of
Jaṭāvarmaṉ Sundarapāṇḍya I.
It records the assignment of the proceeds at the rate of one kuṟuṇi per mā from the lands in Vēśālipāḍi-paṟṟu excluding dēvadāna and tiruviḍaiyāṭṭam lands of the temples, for worship and repairs in the temple of God Tiruttiṉainagar-uḍaiyār in their village, by the administrative body (Kūṭṭapperumakkaḷ) of Jayaṅgoṇḍaśōḻach-chaturvēdimaṅgalam functioning from the month of Kaṟkaṭaka. The temple authorities were authorised to receive these contributions and issue receipts.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0147.
Emmanuel Francis.
Summary: On the east wall of the central shrine in the Naṭanapādēśvara temple.
Kulōttuṅga I. Year 44: 1113-14 A.D.
On account of the high regnal year, the king may be identified with Kulōttuṅga I.
This inscription records a gift of 1 [1/2] kāśu by Naṅgai Uyyāṉ for a sandhi lamp to God Tirukkaṇṇīśvaram-uḍaiya Mahādēva of Śōḻakulavallinallūr in Gaṅgaikoṇḍaśōḻa-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0148.
Emmanuel Francis.
Summary: On the east wall of the central shrine in the Naṭanapādēśvara temple.
Kulōttuṅga I. Year 44: 1113-14 A.D.
For the same reasons, as stated for the inscription No. 148 above, this inscription also may be assigned to Kulōttuṅga I.
It records the gift of 1 1/2 kāśu by Paḍaiyamuḻāṉ Perumāṉ Kuppai alias Aḻagiyaśōḻan, the Mūvēndavēḷāṉ of Vēśālippāḍi and a native of Tiṇaiyambākkam for a sandhi lamp to God Tirukkaṇṇīśvaramuḍaiya Mahādēva of Śoḻakulavallinallūr in Paṭṭāṉpākkai-nāḍu in Gaṅgaikoṇḍaśōḻa-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0149.
Emmanuel Francis.
Summary: On the north base of the maṇḍapa in front of the central shrine of the Viṭṭhalasvāmin temple.
Sadāśivarāya. 1554 A.D.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0014.
Emmanuel Francis.
Summary: On the east wall of the central shrine in the Naṭanapādēśvara temple.
Vikramachōḷa. Year 11: 1128-29 A.D.
This inscription records a gift of a sandhi lamp to God Tirukkaṇṇīśvaram-uḍaiya Mahādēva of Śōḻakulavallinallūr . . . . . in Rājarāja-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0150.
Emmanuel Francis.
Summary: On the east wall of the central shrine in the Naṭanapādēśvara temple.
Kulōttuṅga I. Year 44: 1113-14 A.D.
This inscription records an undertaking given by the Śivabrāhmaṇa Tirunīlakaṇṭhaṉ and a number of others to Parā . . . . . taṉ Nalśuṅga[n*] tavi[r*]ttaśōla-ppal[la*]varaiyaṉ to burn a sandhi lamp, in the temple of Tirukkaṇṇīśvaram-uḍaiya Mahādēva in Śōḻakulavallinallūr in Paṭṭāṉpākkai-nāḍu in Gaṅgaikoṇḍaśōḻa-vaḷanāḍu for 1 1/2 kāśu received. Śōḻappallavaraiyaṉ is said to have been in the enjoyment of a kāṇi in the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0151.
Emmanuel Francis.
Summary: On the east wall of the central shrine in the Naṭanapādēśvara temple.
Kulōttuṅga I. Year 44: 1113-14 A.D.
This epigraph records an undertaking similar to the above, given by the śivabrāhmaṇa Bhāradvāji Tirunīlakaṇṭhaṉ Tirukkaṇṇīśvaram-uḍaiyāṉ and his brother Kunikkum Pirāṉ to Uruvāṟu-kiḻāṉ Ēṟaṉ Tiruvālinambi alias Na[ñ*]-chey[ya*]pādappichchaṉ to burn a perpetual lamp in the temple of Tirukkaṇṇīśvaram-uḍaiya Mahādēva in Śōḻakulavallinallūr in Paṭṭāṉpākkai-nāḍu in Gaṅgaikoṇḍaśōḻa-vaḷanāḍu for 1 1/2 kāśu received from him.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0152.
Emmanuel Francis.
Summary: On the south wall of the central shrine in the Naṭanapādēśvara temple.
Kulōttuṅga I. Year 14: 1083-84 A.D.
This inscription commences with the praśasti Tirumagaḷ jayamagaḷ etc., of
Rājakēsari Kulōttuṅga (I).
It registers a gift of one mā of land for various offerings to god Dakshiṇāmūrtigaḷ in the temple of Mahādēva at Tiruvaḍuvūr, in Śōḻakulavallinallūr in Pavitramāṇikkavaḷanāḍu in Rājēndraśōḻa-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0153.
Emmanuel Francis.
Summary: On the south wall of the central shrine in the Naṭanapādēśvara temple.
Rājēndra II. Year 9: 1060-61 A.D.
This record commences with the praśasti Iraṭṭapāḍi ēḻarai ilakkamum, etc., of
Rājēndra II.
It registers a gift of 18 kaḻañju of gold, stated to be equivalent to madhurāntakaṉ māḍai, by Āṇattāṉ Śūṟṟi Sambandaṉ for burning a perpetual lamp to god Tirukkaṇṇiśvaram-uḍaiyār in Śōḻakulavallinallūr in Pavitramāṇikka-vaḷanāḍu in Rājēndraśōḻa-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv17p0i0154.